As it is arranged before us, Shaar HaYichud VehaEmunah appears as the second part. However, it is known (as related among Chassidim) that the Alter Rebbe originally considered arranging Shaar HaYichud VehaEmunah as the first part.
For this reason, we find in the “Chinuch Katan” (the introduction to Shaar HaYichud VehaEmunah) that he uses the phrase “as will be explained” (כמו שיתבאר — in the future tense) two or three times — even though he is referring to concepts explained in the first part {of Tanya, Likkutei Amarim, which precedes it in the final print}.
Moreover: Since the Alter Rebbe left the phrase “as will be explained” and did not change it to “as was explained” (נתבאר — past tense), this is proof that even after the Alter Rebbe decided that Shaar HaYichud VehaEmunah should follow the first part, he left room for his previous reasoning. {This implies that} Shaar HaYichud VehaEmunah possesses a quality that “stands first” (though not in most aspects).
{The logic for it being first is that} the order of man’s Divine service is such that to reach Love and Awe {of G-d} (which is the theme of the first part of Tanya), there must first be “pure and faithful faith in His Unity and Oneness” (the theme of Shaar HaYichud VehaEmunah), as explained at the end of “Chinuch Katan.”
Based on this, we can say that the concept of the Alter Rebbe’s imprisonment and redemption is expressed in the Torah of the Alter Rebbe — the Tanya, and primarily in Shaar HaYichud VehaEmunah.
{As will be explained.}
Two Connected Concepts
Among the primary concepts that the Alter Rebbe explains and innovates in Shaar HaYichud VehaEmunah, there are apparently two general points:
- The explanation of the “Baal Shem Tov’s Interpretation” of the verse, “Forever, O G-d, Your word stands in the heavens.” {The Baal Shem Tov explains} that “Your word which You spoke, ‘Let there be a firmament’... these words and letters stand and remain forever within the firmament of heaven... to enliven them... If the letters were to depart for even an instant, G-d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had not existed at all... exactly as before the Six Days of Creation.”
- That the Tzimtzum (Contraction) is not “literal” — “{which would imply} that the Holy One, Blessed be He, removed Himself and His Essence, G-d forbid, from this world, and only supervises from above with Divine Providence... [this would be a flawed view, for in truth — explains the Alter Rebbe — He is present within it].”
It can be said that the explanation that “Tzimtzum is not literal” is not a separate concept {from the teaching of the Baal Shem Tov above}. Rather, it follows and is related to the explanation of the Baal Shem Tov’s innovation, as follows.
The Word is Enclothed Within
The innovation in the Baal Shem Tov’s interpretation is not only that the Word of G-d must constantly bring every creation into being at every single moment, but also that the words “Let there be a firmament...” are “enclothed within all the heavens forever to enliven them.” Similarly regarding all creations: The words and letters of the Ten Utterances which bring them into existence and enliven them are enclothed within them.
[The Alter Rebbe elaborates how “there is an aspect of ‘soul’ and spiritual life-force” in every creation. For, even regarding things not mentioned {explicitly} in the Ten Utterances of the Torah, a life-force is drawn down to them, evolving from level after level from the Ten Utterances “through substitutions and transpositions of letters and Gematrios... until it can condense and enclothe itself and a specific creation can be brought into being from it.”]
Meaning: It is not that the Word of G-d constantly brings the creation into being while the creation remains separate from the Word of G-d. Rather, the Word of G-d is enclothed within the creation itself (in the “place” of the creation), to the point that the life-force (and “soul”) of every specific creation is the Word of G-d enclothed within it. Consequently, it is understood how “Every created being and existence is truly considered as naught and absolute nothingness relative to the Activating Force... which is within the created thing...”
According to this, however, it would seem that the bittul (nullification) of the creation is not a complete nullification. Since the life-force that enclothes itself in the creations is a constricted and limited life-force (adapted to the creation), as mentioned above, it “allows room for the existence of selfhood {yeshus}.” Consequently, the nullification {that results} from this life-force is also not a complete nullification.
However, according to what the Alter Rebbe continues and explains — that “Tzimtzum is not {to be understood} literally,” G-d forbid — meaning, that even in the “place” (level) where the G-dly light and life-force contracts and enclothes itself within the creations, “There is no place devoid of Him,” and “His Essence and Being, Blessed be He... fills the entire earth literally, in time and space” — two extremes emerge {simultaneously}:
Every creation has its specific “Soul and spiritual life-force” which comes through the contraction and enclothement of the Word of G-d in every specific creation. Yet, together with this, every specific creation is bound with His Essence and Being, for in the “place” of the creation, “His Essence and Being” is found. And since His Essence and Being is totally not within the definition of “World,” it is perceived through this that the reality of the world itself is G-dliness (as in the well-known phrasing: The Created Yesh is the Ultimate Yesh) — “There is nothing else beside Him.”
Empowerment for Every Jew
All matters in Torah serve as an instruction in the Divine service of each and every individual. This is particularly true regarding public events that occurred to a Nasi (Jewish leader) — a “general soul” — and especially since the general concept of the imprisonment was connected to his self-sacrifice (Mesiras Nefesh) for the sake of the Torah of Chassidus for all of Israel, for every single Jew. It can be said that through this, the Alter Rebbe opened the channel of Mesiras Nefesh for the service of G-d through the Torah of Chassidus.
The service of every Jew, finding himself in the darkness of Galus, must be to illuminate the darkness of the Galus through his service of “The Mitzvah is a candle and the Torah is light.” This applies particularly in this time of Ikvesa diMeshicha (the time right before the Geulah). In order to illuminate such a doubled and redoubled darkness, one must resort to a greater and higher light, up to the “Luminary within the Torah” — the inner dimension of the Torah, which has been revealed in these days through the teachings of Chassidus.
Due to the great darkness in the world, difficulties and tests in Divine service may arise. A Jew may feel that not only are the Jewish people in general “the fewest of all the nations,” but even among Jews themselves, he is currently part of a minority who occupy themselves with the work of spreading Judaism (i.e., Torah and mitzvos), and specifically with “spreading the wellsprings outward.”
Therefore, he might make a calculation that he should wait until the difficulties, concealments, and obstructions end, and only then will he continue his work.
Upon this comes the instruction from the above: He must know that the world and everything in it is brought into being at every single moment from absolute naught and nothingness, by the One Above who has no cause or reason preceding Him, G-d forbid.
Consequently, it is impossible for there to be any reality that could prevent a Jew from performing his service of spreading the light of Torah and mitzvos, and “spreading the wellsprings outward.”
As for the fact that he sees adversaries, concealments, and obstructions to his work — he must know that “Tzimtzum is not literal,” G-d forbid; it is not a true concealment. {He must realize} that the intent within it is only that he should reveal within himself the “actual part of G-d above” that is within him, and the powers that the Rebbeim have placed within him.
Then, the “dominion” is achieved: “He shall rule over them.” {I.e.,} one conquers and rules openly over the matters that confuse, conceal, and hide.
Through the service of each individual in this “dominion” within his own “four cubits” — in spreading Judaism and spreading the wellsprings outward — we hasten even more the coming of righteous Moshiach. {Then,} everyone will see openly, with eyes of flesh, the fulfillment of “He shall rule from sea to sea, and from the river to the ends of the earth,” to the point of “The earth will be filled with the knowledge of Hashem as the waters cover the sea.” For then, “The glory of Hashem will be revealed.”
Even now, “The whole earth is full of His glory” literally; it is just that this is not {yet} revealed. Then, however, “The glory of Hashem will be revealed, and all flesh will see together that the mouth of Hashem has spoken.”
(From a Sichah delivered on 19 Kislev 5741)
